Jain Darshan Aur Ishwar Ki Parikalpana

This document, "Jain Darshan aur Ishwar ki Parikalpana" (Jain Philosophy and the Concept of God) by Dr. Mahaveer Saran Jain, critically examines the concept of God, particularly in relation to fate and creation, from a Jain perspective. The author contrasts this with other philosophical schools, including atheistic ones.

Key arguments and points made in the text:

• Rejection of an External Creator and Fate-Maker: The text begins by questioning the common human tendency to attribute creation, life's origin, and destiny to an unseen, supreme power (Ishwar). It argues that if Ishwar were the sole creator and determiner of fate, then:

  • Humans would not need to strive through good deeds, dharma, asceticism, or renunciation, as Ishwar could grant rewards without them.
  • There would be no suffering in the world. If Ishwar is the source of all actions and their consequences, and these actions lead to suffering, then Ishwar would have to be considered inherently cruel. This contradicts the idea of a benevolent God.
  • The concept of free will and individual effort (purushartha) would become meaningless.

• Focus on Causality and Natural Laws: The author posits that Jain philosophy, like scientific inquiry, relies on the principle of cause and effect (karan-karya siddhant) to explain worldly phenomena. There is no need to invoke an external divine regulator or dispenser of rewards and punishments. The inherent laws of nature are sufficient to explain the universe.

• Critique of Ishwar's Role in Nature's Laws: If Ishwar were the one who established the laws of nature, he would also have the power to alter them. However, the text argues that this is not observed. If a benevolent Ishwar existed, suffering would be absent from the world. Furthermore, if Ishwar is considered perfect, tranquil, free from attachment and aversion, and blissful, then such a being would not interfere in the fruit of actions, as interference would stem from desires or weaknesses.

• Jainism's Stance vs. Other Philosophies: The text positions Jainism alongside schools like Charvaka, atheistic Samkhya, Mimamsa, and Buddhism in their disbelief in a creator God. It notes that while some schools like Nyaya and Vaisheshika are not fundamentally theistic, they attribute creation to fundamental elements like atoms, not a divine being.

• Samkhya Philosophy and the Concept of Purusha and Prakriti: The text delves into the Samkhya philosophy, which posits two fundamental principles: Purusha (consciousness, witness, inactive) and Prakriti (matter, active, the source of creation). It discusses the Samkhya explanation for creation, which involves the interaction of Purusha and Prakriti, and critiques it. The critique focuses on:

  • The idea of Purusha's reflection in Prakriti as the cause of creation is deemed problematic, potentially implying consciousness arises from matter.
  • The necessity of Purusha's association with Prakriti for creation is questioned, drawing parallels to chemical reactions that occur naturally.
  • The notion of a Purusha acting like a magnet on Prakriti is seen as inconsistent with the idea of an unattached, attributeless being.

• Critique of Analogies for Creation: The text refutes the analogy of a potter creating a pot to explain God's creation of the universe. It argues that if every creation requires a creator, then the creator itself would require a creator, leading to an infinite regress. It also points out that a potter utilizes existing materials, not creating them from nothing.

• The Nature of the Universe and Its Origin: The text challenges the idea of the universe originating from Brahman or nothingness. It asserts that the universe, composed of conscious souls (jivas) and matter (pudgala), is fundamentally indestructible and eternal.

  • No new matter or souls are created; there are only transformations of existing states.
  • The principle of causality applies to all fundamental elements, meaning the universe is not false or an illusion.
  • The concept of the universe being like a dream or an illusion is dismissed, as dreams arise from actual experiences, and the external world continues to exist even when not perceived (like during deep sleep).

• The Soul as the Creator and Experiencer: Following the principle of causality, the text concludes that the individual soul (jiva) is the doer and experiencer of its own karma. There is no external agency responsible for the karmic consequences.

• Jainism's Concept of Divinity: The core of Jain philosophy, as presented, is that every soul has the potential to become divine (Paramaatma). There is no fundamental difference between a soul and a liberated soul (Paramaatma) in terms of substance; the difference lies in their states (upadhi) and manifestations (paryaya). A soul, through its own efforts and by eradicating karma, can achieve the state of a liberated soul, which is characterized by omniscience, bliss, and freedom from all bondage. This liberated soul is the true object of worship.

• The Path to Divinity: The text emphasizes self-reliance and self-effort. The goal is to attain one's pure self, which is equated with Brahman or Paramaatma. The ultimate worship is self-worship, recognizing the divine potential within oneself.

In essence, "Jain Darshan aur Ishwar ki Parikalpana" argues that Jainism rejects the notion of a creator God in the conventional sense. Instead, it places the responsibility for one's destiny squarely on the individual soul and its actions (karma). The concept of divinity is internal, representing the perfected state of the soul, attainable through self-discipline and the eradication of karmic impurities.